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Mahavidya – Tripura Bhairavi
38.1. Tripura Bhairavi Mahavidya is regarded the terrible and wrathful aspect of Sodasi Mahavidya. Her other two fors being Tripura Bala the young virgin and Tripura Sundari the ost beautiful in all the three worlds. Tripura Bhairavi is generally identified with Bhairavi a fierce goddess and consort of Bhairava the ferocious aspect of Shiva. But as Mahavidya! Bhairavi is an independent goddess" and her #consort$ aspect is not stressed. She is very close to %ali" and resebles her in any ways. 38.&. Though Bhairavi stands for terror! decay and destruction! it is e'plained! she is a coplete goddess not associated with destruction alone. She is also the goddess of creation and and ain ainten tenan ance. ce. He Herr nae nae Bh Bhai aira ravi! vi! it is said! said! is der deriv ived ed fro fro Bharana (to create)! create)! Ramana (to protect) and Vamana (to e*ect). Her last entioned entioned aspect – Vamana+ is related to the tantric iagery of the rhythic breathing of the ,evi – inhaling and e'haling. Her
outward breath signifies creation and eanation! while her inward breath is withdrawal and destruction. She represents the nature of ultiate reality which throbs in the alternate odes of creation and destruction. 3-.1. Bhairavi is said to have twelve separate fors each having its own antra and yantra. Herr fors He fors inclu include de both both beni benign gn and and terr terribl iblee aspec aspects. ts. Taen togeth together er Bh Bhair airav avii is a ultifaceted goddess who is not restricted to destruction alone. /or instance! her benign fors include0 Sapath+pradha Bhairavi ( giver of all riches)" Saala+siddhi –bhairavi (one who grants all attainents)" Bhaya+vidvasini (destroyer of fear)"haitanya+bhairavi ( one who awaens consciousness) consciousness) "Bhuvaneshvari+bhai "Bhuvaneshvari+bhairavi ravi ( one who sustains the world)" %aeshwari –bhairavi( one who indles desire and grants gratification)"Shubari ( one causes good )" and 2nnapurneshwari+bhairavi ( one who grants food ). She is addressed by any other naes0 Sristi+sahara+aarini" agad+dhatri! 4araeshwari" and! aganata. She is also the other+half of 2rdhanarishwara. 3-.&. She is %undalini. Bhairavi is also the nae given to a 5ogini (feale yogi) adept in %undalini –tantra. Bhairavi represents the power of speech. She is also described as Tejas the radiance that enlivens the eleents ( tanmatra). She is the power over the senses and eleent eleents. s. Bhairavi Bhairavi is Tapas the heat of penance that transfors the adept by burning down the base desires and attachents. She is also Chidagni the flae of consciousness.
[Bhairavi is also a title for a female adept in Kundalini Tantra. Tantra. A Yogini Yogini is a student of Tantra, or an aspirant. A Bhairavi is one who has succeeded and one who is beyond the fear of death.]
67.1. But! it is her force that tends towards dissolution that is highlighted in the Mahavidya cult. n account of her power over the events of life and death! Bhairavi denotes Terror. Shee is calle Sh called d 9h 9hora ora Tara! ra! %ala %alarat ratri ri!! and and hand handi. i. Sh Shee dwell dwellss in cre creat ation ion grou ground ndss (smasana vasini ) and has corpse corpse as her seat. seat. Bhairavi Bhairavi is the destru destructiv ctivee force force in nature nature .She represents the decay! weaness! aging and finally death that occur everywhere! in everyone and in everything. :one can escape her wrath. 67.&. Bhairavi is Nitya-pralaya the silent but ever active process of aging! decay and death that taes place at every oent and in every aspect of life. She is also evident in every self+destructive habits and attitudes" say as in wrong eating! over indulgence! ignorance! anger! anger! *ealousy! hatred hatred and selfishness etc. Bhairavi Bhairavi is Apara-dakini the the virtual deoness who with her soft hands! gradually and voluptuously strangles all to death. Bhairavi is also described as the wrath of a other towards her children who indulge in wrong or ipure ways of living and thining. 67.3. 2nd! she is also Maha-pralaya the great dissolution at the end of the cycle when all things are consued by fire and dissolved in the forless waters of pre+creation out of which a new universe eerges. Thus! destruction has a purpose. ;t is a part of the overall schee of creation and re+generation.
67.6. Bhairavi! the awe+inspiring! is also %ala+ ratri the destructive power of tie. 2nd all things are sub*ect to decay and death in the course of tie! Bhairavi is present everywhere and at all ties. 2s %ala+ratri the dar night! she is destructive aspect of %ali the goddess of tie. 4ray to her for fearlessness in the face of death. 67.=.2ll fors dissolve into the dar night of Bhairavi as %ala+ratri. Bhairavi is thus forless and void" and at the sae tie contains within her the infinite fors. >hen she revels she taes yriad fors. She is the atri' on which the universe ages! dissolves and re+generates itself. The Tantric te'ts describe %ala+Bhairavi as the goddess who presides over the transforation of the world+ fro birth to death and fro death to birth. 61.1. The iconographies iconographies of Bhairavi Bhairavi are any and varied. They depict her terrible for as also her benign for.
61.&. Bhairavi as the destructive force is red in color with her breasts breasts seared with blood. She is draped in red sil. She is bright as the rising sun. She has three lotus+lie eyes. She wears a garland of severed heads! oon on her head! and any *ewels. ;n her depiction with with ten hand handss she carri carries es an assort assorten entt of weapo weapons ns and accou accouter tere ent0 nt0 bow bow and and arrows! noose and goad! sword and club! dru and trident! and boo and rosary. She is seated on a corpse ( Savāsana). 61.3. 2s %alaratri she is blac as night and naed" only covered with sulls of her devotees which for a garland across her chest and wild long blac hair flowing with the wind. She has her tongue out! dripping with blood. She haunts everywhere! but she is ore easily seen where death and ashes e'ist in abundance.
61.6. ;n her benign for! Bhairavi is glowing lie thousand rising suns. She wears a oon on her head. She has three large eyes. Her beautiful beautiful lotus face is lit with a gentle sile. She is dresse dressed d in red –sil –sil gare garent nts. s. Sh Shee wears wears a *ewel *eweled ed crown crown with the crest crest of the the oon. She is adorned with white ges. She wears garlands garlands of wild flowers. She holds a pot of il! a boo! rosary! gestures udras dispelling fear and bestowing boons.